dn1:3.1.0 3.2.2. Non-Percipient Life After Death
BAGIAN 3
dn1:3.1.1 There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds.
dn1:3.1.2 And what are the eight grounds on which they rely?
dn1:3.2.1 They assert: ‘The self is healthy and non-percipient after death, and it is formed …
dn1:3.2.2 formless …
dn1:3.2.3 both formed and formless …
dn1:3.2.4 neither formed nor formless …
dn1:3.2.5 finite …
dn1:3.2.6 infinite …
dn1:3.2.7 both finite and infinite …
dn1:3.2.8 neither finite nor infinite.’
dn1:3.3.1 These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.
dn1:3.3.2 Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none.
dn1:3.4.1 The Realized One understands this …
dn1:3.4.2 And those who genuinely praise the Realized One would rightly speak of these things.
dn1:3.5.0 3.2.3. Neither Percipient Nor Non-Percipient Life After Death
dn1:3.5.1 There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds.
dn1:3.5.2 And what are the eight grounds on which they rely?
dn1:3.6.1 They assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed …
dn1:3.6.2 formless …
dn1:3.6.3 both formed and formless …
dn1:3.6.4 neither formed nor formless …
dn1:3.6.5 finite …
dn1:3.6.6 infinite …
dn1:3.6.7 both finite and infinite …
dn1:3.6.8 neither finite nor infinite.’
dn1:3.7.1 These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form.
dn1:3.7.2 Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none.
dn1:3.8.1 The Realized One understands this …
dn1:3.8.2 And those who genuinely praise the Realized One would rightly speak of these things.
dn1:3.9.0 3.2.4. Annihilationism
dn1:3.9.1 There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and nonexistence of an existing being on seven grounds.
dn1:3.9.2 And what are the seven grounds on which they rely?
dn1:3.10.1 There are some ascetics and brahmins who have this doctrine and view:
dn1:3.10.2 ‘This self is formed, made up of the four principal states, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
dn1:3.10.3 That is how some assert the annihilation of an existing being.
dn1:3.11.1 But someone else says to them:
dn1:3.11.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.11.3 But that’s not how <em>this</em> self becomes rightly annihilated.
dn1:3.11.4 There is another self that is heavenly, formed, sensual, consuming edible food.
dn1:3.11.5 You don’t know or see that.
dn1:3.11.6 But I know it and see it.
dn1:3.11.7 Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
dn1:3.11.8 That is how some assert the annihilation of an existing being.
dn1:3.12.1 But someone else says to them:
dn1:3.12.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.12.3 But that’s not how <em>this</em> self becomes rightly annihilated.
dn1:3.12.4 There is another self that is heavenly, formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.
dn1:3.12.5 You don’t know or see that.
dn1:3.12.6 But I know it and see it.
dn1:3.12.7 Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
dn1:3.12.8 That is how some assert the annihilation of an existing being.
dn1:3.13.1 But someone else says to them:
dn1:3.13.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.13.3 But that’s not how <em>this</em> self becomes rightly annihilated.
dn1:3.13.4 There is another self which has gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.
dn1:3.13.5 You don’t know or see that.
dn1:3.13.6 But I know it and see it.
dn1:3.13.7 Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
dn1:3.13.8 That is how some assert the annihilation of an existing being.
dn1:3.14.1 But someone else says to them:
dn1:3.14.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.14.3 But that’s not how <em>this</em> self becomes rightly annihilated.
dn1:3.14.4 There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness.
dn1:3.14.5 You don’t know or see that.
dn1:3.14.6 But I know it and see it.
dn1:3.14.7 Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
dn1:3.14.8 That is how some assert the annihilation of an existing being.
dn1:3.15.1 But someone else says to them:
dn1:3.15.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.15.3 But that’s not how <em>this</em> self becomes rightly annihilated.
dn1:3.15.4 There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.
dn1:3.15.5 You don’t know or see that.
dn1:3.15.6 But I know it and see it.
dn1:3.15.7 Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
dn1:3.15.8 That is how some assert the annihilation of an existing being.
dn1:3.16.1 But someone else says to them:
dn1:3.16.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.16.3 But that’s not how <em>this</em> self becomes rightly annihilated.
dn1:3.16.4 There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it passes on to the dimension of neither perception nor non-perception.
dn1:3.16.5 You don’t know or see that.
dn1:3.16.6 But I know it and see it.
dn1:3.16.7 Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
dn1:3.16.8 That is how some assert the annihilation of an existing being.
dn1:3.17.1 These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and nonexistence of an existing being.
dn1:3.17.2 Any ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being do so on one or other of these seven grounds. Outside of this there is none.
dn1:3.18.1 The Realized One understands this …
dn1:3.18.2 And those who genuinely praise the Realized One would rightly speak of these things.
dn1:3.19.0 3.2.5. Extinguishment of Suffering in This Life
dn1:3.19.1 There are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds.
dn1:3.19.2 And what are the five grounds on which they rely?
dn1:3.20.1 There are some ascetics and brahmins who have this doctrine and view:
dn1:3.20.2 ‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in this life.’
dn1:3.20.3 That is how some assert ultimate extinguishment for an existing being in this life.
dn1:3.21.1 But someone else says to them:
dn1:3.21.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.21.3 But that’s not how <em>this</em> self attains ultimate extinguishment in this life.
dn1:3.21.4 Why is that?
dn1:3.21.5 Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.
dn1:3.21.6 Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’
dn1:3.21.7 That is how some assert ultimate extinguishment for an existing being in this life.
dn1:3.22.1 But someone else says to them:
dn1:3.22.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.22.3 But that’s not how <em>this</em> self attains ultimate extinguishment in this life.
dn1:3.22.4 Why is that?
dn1:3.22.5 Because the placing of the mind and the keeping it connected there are coarse.
dn1:3.22.6 But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’
dn1:3.22.7 That is how some assert ultimate extinguishment for an existing being in this life.
dn1:3.23.1 But someone else says to them:
dn1:3.23.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.23.3 But that’s not how <em>this</em> self attains ultimate extinguishment in this life.
dn1:3.23.4 Why is that?
dn1:3.23.5 Because the rapture and emotional elation there are coarse.
dn1:3.23.6 But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in this life.’
dn1:3.23.7 That is how some assert ultimate extinguishment for an existing being in this life.
dn1:3.24.1 But someone else says to them:
dn1:3.24.2 ‘<em>That</em> self of which you speak does exist, I don’t deny it.
dn1:3.24.3 But that’s not how <em>this</em> self attains ultimate extinguishment in this life.
dn1:3.24.4 Why is that?
dn1:3.24.5 Because mentally partaking in that as ‘blissful’ is said to be coarse.
dn1:3.24.6 But with the giving up of pleasure and pain and the disappearance of former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in this life.’
dn1:3.24.7 That is how some assert ultimate extinguishment for an existing being in this life.
dn1:3.25.1 These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in this life.
dn1:3.25.2 Any ascetics and brahmins who assert ultimate extinguishment for an existing being in this life do so on one or other of these five grounds. Outside of this there is none.
dn1:3.26.1 The Realized One understands this …
dn1:3.26.2 And those who genuinely praise the Realized One would rightly speak of these things.
dn1:3.27.1 These are the forty-four grounds on which those ascetics and brahmins who speculate and theorize about the final end propose various hypotheses concerning the final end.
dn1:3.27.2 Any ascetics and brahmins who speculate and theorize about the final end do so on one or other of these forty-four grounds. Outside of this there is none.
dn1:3.28.1 The Realized One understands this …
dn1:3.28.2 And those who genuinely praise the Realized One would rightly speak of these things.
dn1:3.29.1 These are the sixty-two grounds on which those ascetics and brahmins who speculate and theorize about the first beginning and the final end propose various hypotheses concerning the first beginning and the final end.
dn1:3.29.2 Any ascetics and brahmins who speculate and theorize about the first beginning or the final end do so on one or other of these sixty-two grounds. Outside of this there is none.
dn1:3.30.1 The Realized One understands this:
dn1:3.30.2 ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’
dn1:3.30.3 He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.
dn1:3.30.4 Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.
dn1:3.31.1 These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.
dn1:3.32.0.1 4. The Grounds For Assertions About the Self and the Cosmos
dn1:3.32.0.2 4.1. Anxiety and Evasiveness
dn1:3.32.1 Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
dn1:3.33.1 partially eternal on four grounds …
dn1:3.34.1 finite or infinite on four grounds …
dn1:3.35.1 or they resort to flip-flops on four grounds …
dn1:3.36.1 or they assert that the self and the cosmos arose anomalously on two grounds …
dn1:3.37.1 they speculate and theorize about the first beginning on these eighteen grounds …
dn1:3.38.1 or they assert that the self lives on after death in a percipient form on sixteen grounds …
dn1:3.39.1 or that the self lives on after death in a non-percipient form on eight grounds …
dn1:3.40.1 or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …
dn1:3.41.1 or they assert the annihilation of an existing being on seven grounds …
dn1:3.42.1 or they assert ultimate extinguishment for an existing being in this life on five grounds …
dn1:3.43.1 they speculate and theorize about the final end on these forty-four grounds …
dn1:3.44.1 When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.
dn1:3.45.0 4.2. Dependent On contact
dn1:3.45.1 Now, these things are dependent on contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
dn1:3.46.1 partially eternal on four grounds …
dn1:3.47.1 finite or infinite on four grounds …
dn1:3.48.1 or they resort to flip-flops on four grounds …
dn1:3.49.1 or they assert that the self and the cosmos arose anomalously on two grounds …
dn1:3.50.1 they speculate and theorize about the first beginning on these eighteen grounds …
dn1:3.51.1 or they assert that the self lives on after death in a percipient form on sixteen grounds …
dn1:3.52.1 or that the self lives on after death in a non-percipient form on eight grounds …
dn1:3.53.1 or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …
dn1:3.54.1 or they assert the annihilation of an existing being on seven grounds …
dn1:3.55.1 or they assert ultimate extinguishment for an existing being in this life on five grounds …
dn1:3.56.1 they speculate and theorize about the final end on these forty-four grounds …
dn1:3.57.1 When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, that too is dependent on contact.
dn1:3.58.0 4.3. Not Possible
dn1:3.70.1 Now, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, it is not possible that they should experience these things without contact.
dn1:3.71.0 4.4. Dependent Origination
dn1:3.71.12 Now, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
dn1:3.72.0 5. The End of the Round
dn1:3.72.1 When a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape, they understand what lies beyond all these things.
dn1:3.72.2 All of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.
dn1:3.72.3 Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’
dn1:3.72.4 In the same way, all of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.
dn1:3.73.1 The Realized One’s body remains, but his leash to existence has been cut off.
dn1:3.73.2 As long as his body remains he will be seen by gods and humans.
dn1:3.73.3 But when his body breaks up, after life has ended, gods and humans will see him no more.
dn1:3.73.4 When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
dn1:3.73.5 In the same way, the Realized One’s body remains, but his leash to existence has been cut off.
dn1:3.73.6 As long as his body remains he will be seen by gods and humans.
dn1:3.73.7 But when his body breaks up, after life has ended, gods and humans will see him no more.”
dn1:3.74.1 When he had spoken, Venerable Ānanda said to the Buddha,
dn1:3.74.2 “It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”
dn1:3.74.3 “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”
dn1:3.74.4 That is what the Buddha said.
dn1:3.74.5 Satisfied, the mendicants approved what the Buddha said.
dn1:3.74.6 And while this discourse was being spoken, the ten-thousandfold galaxy shook.